Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (5/194)

The first view is the one followed by the author: no prayer is to be performed for any alarming sign except an earthquake.

The proof cited by those who hold this view is that, during the Prophet’s lifetime, there were violent winds, heavy rains, and other frightening occurrences, yet he did not pray. As for an earthquake, their evidence is what has been reported from Abdullah ibn Abbas (1) and Ali ibn Abi Talib (2)—may Allah be pleased with them—that they would pray at the time of an earthquake. Thus, the evidence for praying in the case of an earthquake is the practice of the Companions.

The second view is that prayer is performed only for the sun and the moon, based on his saying, peace and blessings be upon him: “When you see them, then pray.” No prayer is performed for other alarming signs.

As for what has been reported from Ibn Abbas or Ali, then—even if authentic—it represents independent reasoning in opposition to what has been related from the Prophet, peace and blessings be upon him, namely that he did not pray in response to frightening occurrences.

The third view is that prayer is performed for every alarming sign.

They cited the following evidence:

The general wording of the underlying reason in his saying, peace and blessings be upon him: “They are two signs among the signs of Allah, by which Allah frightens His servants.” They said: Therefore, prayer is performed for every sign that inspires fear.

(1) The report of Ibn Abbas, may Allah be pleased with him: “He led the prayer during an earthquake in Basra. He prolonged the qunut, then bowed; then raised his head and prolonged the qunut, then bowed; then raised his head and prolonged the qunut, then bowed and prostrated. He then performed the second rakah in the same manner, so that his prayer consisted of six bowings and four prostrations. He said: ‘This is the prayer for the signs.’” Reported by Abd al-Razzaq (4929), Ibn Abi Shaybah (2:472), and al-Bayhaqi (3:343), who said: “It is authentically established from Ibn Abbas.” (2) Reported by al-Bayhaqi (3:343).

القول الأول: ما مشى عليه المؤلف أنه لا يصلى لأي آية تخويف إلا الزلزلة. وحجة هؤلاء أن النبي ﷺ كانت توجد في عهده الرياح العواصف، والأمطار الكثيرة، وغير ذلك مما يكون مخيفاً ولم يصل، وأما الزلزلة فدليلهم في ذلك أنه روي عن عبد الله بن عباس (١)، وعلي بن أبي طالب (٢) ﵃: أنهما كانا يصليان للزلزلة، فتكون حجة الصلاة في الزلزلة هي فعل الصحابة. القول الثاني: أنه لا يصلى إلا للشمس والقمر؛ لقوله ﷺ: «فإذا رأيتموهما فصلوا»، ولا يصلى لغيرهما من آيات التخويف. وما يروى عن ابن عباس أو علي فإنه ـ إن صح ـ اجتهاد في مقابلة ما ورد عن النبي ﷺ من ترك الصلاة للأشياء المُخيفة. القول الثالث: يصلى لكل آية تخويف. واستدلوا بما يلي: ١ ـ عموم العلة وهي قوله ﷺ: «إنهما آيتان من آيات الله يخوِّف الله بهما عباده»، قالوا: فكل آية يكون فيها التخويف، فإنه يصلى لها.

(١) أثر ابن عباس ﵄: «أنه صلّى في الزلزلة بالبصرة، فأطال القنوت، ثم ركع، ثم رفع رأسه، فأطال القنوت، ثم ركع، ثم رفع رأسه فأطال القنوت، ثم ركع، فسجد، ثم صلّى الثانية كذلك فصارت صلاته ست ركعات وأربع سجدات، وقال: هكذا صلاة الآيات». أخرجه عبد الرزاق (٤٩٢٩)؛ وابن أبي شيبة (٢/ ٤٧٢)؛ والبيهقي (٣/ ٣٤٣) وقال: «هو عن ابن عباس ثابت». (٢) أخرجه البيهقي (٣/ ٣٤٣).